KeV 


(V,a 


THE  RELIGIONS  OF  THE  ORIENT 


THEIR  BEAUTIES  AND  THEIR  FATAL  DEFECTS, 

AND 

CHRIST  THE  ONLY  “LORD  OF  LIFE.” 


AN  ADDRESS  DELIVERED  BEFORE 
THE  INTERNATIONAL  MISSIONARY  UNION, 

IN  THE  TABERNACLE,  CLIFTON  SPRINGS  SANITARIUM, 
JUNE  14TII,  ISOfi 


By  Rev.  Jacob  Chamberlain,  m.  d..  d.  i>. 

Thirty  seven  Years  Missionary  of  the  Reformed  Church  in 
America  at  Madanapalle,  India. 


CLIFTON  SPRINGS,  N.  Y. 

PUBUSED  BY  THE  INTERNATIONAL  MISSIONARY  UNION 
1896 


/ 


THE  RELIGIONS  OF  THE  ORIENT! 

THEIR  BEAUTIES  AND  THEIR  FATAL  DEFECTS: 

AND 

CHRIST  THE  ONLY  “LORD  OF  LIFE.” 


[Address  before  the  International  Missionary  Union,  in  the  Tabernacle, 
Clifton  Springs  Sanitarium,  X.  Y.,  June  14th.  18H6.J 


By  Rev.  Jacob  Chamberlain.  m.d.,d.d. 
of  Madanapalle,  India. 


The  distinguishing  characteristic  of  the  religion  of 
Jesus,  which  differentiates  it  from  all  the  other  religions 
in  the  world,  is  found  in  that  unique  personality  unveiled 
to  us  in  the  declarations  of  Holy  Writ  that  ‘(rod  so  loved 
the  world  that  He  gave  His  only  begotten  Son,  that  who- 
soever believetli  in  Him  should  not  perish,  but  have  ever, 
lasting  life “He  was  wounded  for  our  transgressions — 
The  chastisement  of  our  peace  was  upon  him,  and  with  his 
stripes  we  are  healed “For  we  have  not  an  High  Priest 
which  cannot  be  touched  with  the  feeling  of  our  inf  irmities : 
but  was  in  all  points  tempted  like  as  we  are:  yet  without 
sin;”  “and  being  made  perfect,  He  became  the  author  of 
eternal  salvation,  unto  all  them  that  obey  Him.” 

This  is  the  key;  this  son  of  God  bearing  our  sin;  this 
great  High  Priest  touched  with  the  feeling  of  our  infirmi- 
ties; this  God-man  stretching  his  hand  of  love  far  down  to 
us,  to  help  us  up.  It  is  this  that  causes  Christianity  to 
stand  out,  among  the  world’s  religions,  alone,  without  a 
peer  or  second. 


2 


ZOROASTRIANISM. 


The  great  religions  of  the  world  do  agree  in  much. 
They  all  teach  more  or  less  distinctly,  that  the  Godhead 
Is  one,  and  that  He  is  holy,  good  and  pure ; that  man  is 
In  a state  of  sin  not  at  peace  with  Holy  God,  and  that 
man  is  in  dire  need  of  purity  and  holiness;  that  there  can 
be  no  peace,  no  harmony  between  sinful  man  and  Holy 
God  until  and  unless  sin  is  in  some  way  expatiated,  or 
expurgated ; that  this  getting  rid  of  sin  and  sin’s  conse- 
quences, this  search  for  purity  and  holiness,  this  obtain- 
ing of  conformity  with  God,  is  the  greatest  and  most 
worthy  end  of  mans  existence.  But  not  one  of  the  re- 
ligions of  the  world  save  Christianity,  the  religion  of  Jesus, 
furnishes  any  help  outside  of  ourselves  for  the  accomplish- 
ment of  this  stupendous  task. 

Call  the  roll  of  the  famed  religions  of  the  Orient, 
over  some  of  which  it  is,  in  certain  circles,  now  the  fashion 
to  go  into  ecstacies,  vaunting  them  as  the  equals  or 
promising  rivals  of  Christianity;  call  the  roll,  and  see 
what  is  the  highest  and  noblest  they  can  teach  us. 

The  Zend  Avesta  of  the  Parsis,  dating  back  from 
almost  prehistoric  times,  bids  its  adherents  believe  in 
Ormuzd,  the  spirit  of  Good,  and  shun  the  machinations  of 
Ahriman,  the  spirit  of  Evil,  and  bids  them  prove  their 
belief,  not  by  words,  but  by  actions.  “Avoiding”  (I  quote 
from  its  SS.)  “avoiding  all  arrogance  and  envy,  all  lying 
and  slander,  all  unchastity,  magic,  and  vice  of  any  kind.” 
“Keep  thyself  pure,”  both  body  and  soul,  is  its  Christ- 
like  injunction.  But  for  the  expulsion  of  the  evil 
thoughts  and  passions  which  have  entered  the  heart, 
and  for  the  eradication  of  our  sinful  desires,  it  gives  no 
other  help  than  open  confession  to  a priest  of  the  sins 
committed  and  the  evil  desires  entertained,  with  the 
proper  fulfilment  of  such  penances  as  he  enjoins. 

“Thyself  must  expatiate  thine  own  sins”  is  the  best 
cheer  it  can  give  the  sin-burdened  soul. 

Confucius , born  in  the  Province  of  Shantung,  China, 
551  B.  C.  was  the  founder  of  a system  which  still  controls 
the  lives  and  actions  of  near  one  fourth  of  the  humau 
race.  In  the  scriptures  which  he  left,  and  which,  after 


CONFUCIANISM. 


3 

two  and  one  half  milleniums,  are  still  the  guid-*  of  millions 
of  Chinamen,  one  can  find  the  most  beautiful  moral 
maxims;  the  choicest  exhortations  to  purity  and  noble 
ness  of  life.  Passages  remind  one  of  the  sublime  precepts 
of  Moses,  of  the  glowing  exhortations  of  Paul. 

Hut,  in  seeking  to  attain  to  this  excellence,  he  gave  Ids 
disciples  no  hope  of  any  superhuman  aid ; indeed,  he  dis 
tinctly  taught  "To  give  one’s  self  earnestly  to  the  duties 
due  to  men,  and, while  respecting  spiritual  beings,  to  keep 
aloof  from  them;  this  may  be  called  wisdom.’’ 

One  must  aim  at  purity  and  holiness  and  excellence, 
but  must  rely  solely  on  his  own  unaided  efforts  to  attain 
thereto.  Hopeless  task  for  sin  fettered  man. 

Five  years  before  Confucius,  or  •’>•’»(>  B.  C.  was 
Gautama,  after  known  as  Sakya  Muni,  or  The  Buddha. 
born  near  Benares,  India. 

The  son  of  the  King  of  Kapilavastu,  delicately 
nourished  and  educated  by  Brahman  preceptors,  early 
married  to  the  daughter  of  an  adjacent  monarch,  he  was 
destined  to  succeed  to  his  father’s  throne  and  kingdom. 
But,  seeing  old  age  and  decrepitude,  sickness  and  death 
all  around  him,  sadly  and  continually  meditating  on 
these;  on  change,  decay,  dissolution,  at  twenty-nine  years 
of  age  he  left  court  and  wife  and  kingly  station,  and  re- 
paired to  the  forests,  to  live  the  life  of  an  ascetic.  For  six 
years,  accompanied  by  five  disciples,  he  lived  so  austerely 
that  he  was  wasted  to  a shadow. 

At  last  he  announced  that  his  desires  were  accom 
plished;  that  he  had  seen  beatific  visions;  that  all 
heavenly  knowledge  had  been  revealed  to  him.  From 
that  time  he  assumed  the  title  of  The  Buddha,  that  is, 
The  One  Who  Knows,  the  enlightened  one,  and  began  to 
promulgate  the  system  known  as  “Buddhism,”  which 
gained  acceptance  for  a time  over  all  India,  and,  propa- 
gated by  its  Missionaries,  swept  over  Burmah,  Siam, 
Thibet,  and  much  of  China  and  on  to  Japan. 

The  Scriptures  compiled  by  Buddha’s  disciples,  “The 
Tripitaka,”  in  spite  of  their  false  conception  of  human 


4 


BUDDHISM. 


existence,  and  of  t lie  divine  nature,  (lo  contain  many  true 
and  noble  sentiments:  many  choice  maxims;  many  high 
aspirations;  many  ennobling  exhortations  to  uprightness 
and  purity  of  life. 

Five  of  its  ten  commandments  might  have  been  taken 
from  the  Bible.  They  read:  1.  Do  not  kill:  2.  Do  not  steal; 
3 Do  not  commit  adultery ; 4.  Do  not  lie;  a.  Do  not  be- 
come intoxicated. 

In  the  Buddhist  Scriptures  men  are  exhorted  to  kind- 
ness and  benevolence,  and  to  the  subduing  of  all  passions 
and  desires.  And  to  what  help  are  we  pointed  for 
the  attainment  of  what  is  termed  “The  Perfect  Way?” 
Buddha  gives  us  his  “Eight  infallible  steps.”  for  its  con- 
summation. They  are: 

1 Right  belief,  or  the  correct  faith: 

2.  Right  judgment,  or  a wiss  application  of  that  faith  to  life; 

:>.  Right  utterance,  or  perfect  truth  in  all  we  say  or  do; 

4.  Right  motives,  or  proposing  alw-ays  proper  end  and  aim: 

5.  Right  occupation,  or  outward  life  not  involving  sin; 

(').  Right  obedience,  or  faithful  observance  of  known  duty; 

7.  Right  memory,  or  proper  recollection  of  past  conduct  : 

S.  Right  meditati  jn,  or  Keeping  the  mind  fixed  on  permanent  truth. 

Notably  til  1 is  to  be  done  by  the  disciple  himself. 
There  is  no  pointing  to  aid  from  without  himself.  There 
is  in)  hint  that  there  is  a benevolent  Divine  Power  ready, 
if  we  seek  it.  to  work  in  us  and  for  us. 

“Work ; mortify  the  body ; crucify  the  desire;  so  shalt 
thou  attain  to  thy  supremest  good,  annihilation."  This 
is  Buddhism’s  creed  of  despair. 

Older  than  all  these  are  the  Vedas  of  the  Hindus.  The 
oldest,  the  Rig  Veda,  dating  from  near  the  time  of  Moses, 
in  ( he  upper  table-land  of  central  Asia,  before  all  Noachian 
tradition  had  been  lost,  before  man  had  wandered  so  far 
away  from  God,  contains,  in  the  main,  true  ideas  of  God, 
of  man,  of  sin,  of  sacrifice. 

In  the  Rig  Veda,  Book  X:  121,  we  find  this  description 
of  and  adoration  of  God,  as  the  Creator,  Upholder  and  Con 
troller  of  all.  1 quote  the  translation  of  Max  Muller. 

“Iu  the  begiuniug  there  arose  the  Golden  Child: 

He  was  the  one  born  Lord  of  all  that  is: 


HIM)!  VK11AS. 


He  stablished  the  earth  and  this  sky ; 

Who  is  the  (ijd  to  whom  we  shall  offer  our  sacrifice? 

He  who  gives  life,  He  who  gives  strength. 

Whose  command  all  the  bright  Gods  revere; 

Whose  shadow  is  imortality,  whose  shadow  is  death; 

Who  is  the  God  to  whom  we  shall  offer  our  sacrifice  ? 

He  through  whom  the  sky  is  bright  and  the  earth  firm: 

He  through  whom  the  heaven  was  stablished,  nay,  the  highest  heaven; 
He  who  measures  out  the  light  in  the  air; 

Who  is  the  God  to  whom  we  shall  offer  our  sacrifice? 

May  He  not  destroy  us,  He  the  Creator  of  the  earth ; 

He  the  righteous,  who  created  the  heaven; 

He  also  created  the  bright  and  mighty  waters; 

Who  is  the  God  to  whom  we  shall  offer  our  sacrifice?” 

In  the  hymns  to  him  personified  as  India,  Rig  Veda, 
1:53,  we  find  this  acknowledgement  of  him  as  the  Bounti- 
ful Benefactor,  with  a prayer  for  the  bestowment  til  good 

”0,  Powerful  Indra,  achiever  of  many  works,  most  brilliant  Godl 
All  this  wealth  around  us  is  known  to  be  thine  alone; 

Take  from  it  conquerer.  bring  it  hither: 

Do  not  stint  the  desire  of  the  worshipper  who  longs  for  thee.” 

And  in  Rig  Veda  1:35  is  this  to  him  as  Varuna; 

“O,  hear  this  my  calling,  Varuna.  be  gracious  now; 

Longing  for  help  I have  called  upon  thee.” 

In  the  Atharva  Veda,  IV:  16  the  omniscience  of  Hod, 
personified  as  Varuna,  is  thus  set  forth; 

•‘The  great  Lord  of  these  worlds  sees  as  if  he  were  near; 

If  a man  thinks  he  is  walking  by  stealth,  the  go  is  ku  iw  it  all  ” 

If  a man  stands,  or  walks  or  hides. 

If  he  goes  to  lie  down  or  get  up. 

What  two  people,  sitting  together,  whisper 
King  Varuna  knows  it,  he  is  there  as  the  third." 

His  omnipresence,  his  personal  interest  in.  and  govern 
ance  of  his  people  is  thus  set  forth  in  Rig  Veda,  1 ;25; 

“He,  the  upholder  of  order,  Varuna, 

Sits  down  among  his  people; 

He,  the  wise,  sits  there  to  govern.” 

In  Rig  Veda  VII:  89  we  find  this  confession  of  sin,  and 
pleading  for  mercy: 

“Through  want  of  strength.  Thou  strong  and  bright  God. 

Have  I gone  wrong;  have  mercy,  Almighty,  have  mercy.” 

And  in  Rig  Veda  VII  :86  we  have  this  confession  of 


6 


HINDUISM  AT  ITS  BEST. 


original  sin,  as  well  as  actual,  and  this  petition  of  pardon 
for  both ; 

“Absolve  us  from  the  sio  of  our  fathers. 

And  from  those  we  committed  with  our  own  bodies." 

In  the  Vedas  are  also  indications  of  a belief  in  personal 
immortality.  For  the  doctrine  of  the  transmigration  of 
souls,  and  of  Nirvana,  or  final  absorption,  were  later 
conceptions,  superimposed  on  the  purer  teachings  of  the 
Vedas.  In  Rig  Veda  IX:113  we  read; 

“Where  there  is  eternal  light. 

In  the  world  where  the  sun  is  placed, 

Iu  that  immortal,  imperishable  world. 

Place  me,  0,  Soma: 

“Where  there  is  happiness  and  delight, 

Where  joy  and  pleasure  reside. 

Where  the  desires  of  our  desire  are  attained, 

There  make  me  immortal.” 

We  find  also  the  indication  of  a belief  in  a place  of 
future  punishment.  In  Rig  Veda  IV :5  occurs  this; 

“Those  who  break  the  commands  of  Varuna, 

And  those  who  speak  lies 
Are  born  for  that  deep  place." 

Thus  clearly  in  the  Vedas  do  we  find  (rod  set  forth  in 
Iris  true  character  as  Almighty,  All  wise,  All  holy,  All  true. 
All  good,  All  merciful.  Thus  distinctly  do  we  see  the 
recognition  of  man  in  a state  of  sin  and  alienation  from 
(rod.  Thus  emphatically  do  we  see  sin  confessed,  and 
pardon  implored. 

No  less  is  this  evident  in  the  writings  of  the  Sages  and 
the  Poets  of  India,  in  the  different  ages  and  in  the  different 
languages,  those  now  spoken  by  the  people.  Aye,  even 
though  their  religion  did  degenerate  into  Polytheism  and 
Idolatry,  for  (rod  hath  not  left  Himself  without  a witness 
Hi  ere. 

Vemana,  a farmer  poet,  not  a Brahman,  who  wrote 
about  the  twelfth  century,  in  the  melodious  Telugu 
language,  still  spoken  from  Madras  north  to  (tanjam,  by  as 
many  people  as  in  all  New  England  and  the  eastern  Middle 
States,  sought  from  his  village  home,  near  Madanapalle, 
two  hundred  miles  northwest  of  Madras,  to  arouse  his 


HINDU  POETS’  CONCEPTION  OF  GOD. 


countrymen  to  a nobler  life,  and  purer  conception  of  God 
and  holiness. 

In  searching  through  his  Telugu  poems  to  find 
weapons  to  use  in  preaching,  I have  found  many  gems 
which  I have  translated  into  the  English,  using  the  same 
meter  as  the  original  that  the  swing  and  flow  of  their  poetry 
may  be  seen,  and  a few  of  them  1 here  re  produce. 

Vemana  thus  rebukes  the  universal  idolatry  that  he 
saw  prevailing  around  him. 

"Not  in  metal,  not  in  wood  and  not  in  stone,  nor  painted  wall. 

Not  in  picture,  nor  in  image,  nor  in  grosser  forms  of  clay 
Dwells  the  great  Eternal  Spirit,  dwells  the  author  of  us  all : 

'Tis  not  thus  He  shows  His  person  to  the  race  of  man  to-day.” 

In  answer  to  the  question  “Who  then  is  God?”  Vemana 
gives  this  almost  perfect  description ; 

“You  ask  me  ‘Who  is  God?  By  what  marks  may  we  know  him?’ 

He  who  in  all  created  forms  appears  and  rules. 

He  who  of  days  has  no  beginning  and  no  end. 

He  who  of  all  that  passes  in  each  heart  is  witness, 

For  naught  escapes  his  penetrating  vision. 

He  who  exists  uuehang.ng  through  the  ages. 

He  who  hath  not  one  blemish  nor  one  shadow. 

That  being  is  our  God.  ’Tis  well  if  Him  we  worship  ” 

As  against  the  idea  that  there  ary  certain  holy  places 
where  alone  God  may  be  found.  Vemana  brings  this 
protest ; 

“Benares ! where  the  Gods  do  dwell ! You  wildly  shout. 

And  journey  there  with  great  desire  and  toil  and  cost, 

But  is  not  here  the  G id  that's  there?  If  with  the  heart  you  seek  Him. 

He’s  here,  He’s  there:  He's  everywhere.  Go  where  you  will  you  meet  Him.” 
Combating  the  idea  that  religous  observances  and 
sacrifices,  without  purity  of  soul,  can  be  acceptable  to  God, 
Vemana  issues  this  note  of  warning; 

“The  soul  defiled  with  sin— what  real  worship  pays  it? 

The  pot  unclean — the  cookery,  who  eats  it? 

The  heart  impure,  though  it  essays  devotion. 

Can  deity  receive  it?  Nay,  Nay,  Be  pure,  O man.” 

Nor  will  desert  fastings,  nor  pilgrimages  nor  sacred 
bathings  be  of  any  avail.  Vemana  says ; 

"’Tis  not  by  roaming  deserts  wild,  nor  gazing  at  the  sky : 

’Tis  not  by  bathing  in  the  stream,  nor  pilgrimage  to  shrine; 

But  thine  own  heart  must  thou  make  pure,  and  then,  and  then  alone, 
Shalt  thou  see  him  no  eye  hath  kenned,  shalt  thou  behold  thy  King.  ’ 


8 


HINDU  POETS  ON  DUTIES  TO  MAN. 


Against  their  austerities,  penance  and  meditations  un- 
accompanied by  any  effort  after  purity  of  life,  a poet 
writing  in  the  Kanarese  language  raises  this  protest ; 

“O  soul,  what  good  can  Ganges  give? 

Can  water  cleanse,  or  thinking  long  on  God, 

When  still  thy  feet  choose  sin 

And  merit  springs  not  from  thy  deeds? 

When  guile  o’er  spreads  thy  crooked  path, 

And  inward  sin  kills  holy  zeal. 

Can  prayers  make  clean  thy  soul?  Or  whips 
Drive  out  the  foulness  from  thy  heart?” 

The  miserly  spirit  and  selfishness  of  his  day  the  Telugu 
poet  before  quoted,  Vemana,  thus  rebukes; 

“The  property  I make  and  keep  is  all  my  own,  you  say ; 

But  fools  alone  agree  with  you,  and  say  ’tisso. 

O,  Man,  the  wealth  thou  giv’st  in  charity  alone  is  thine. 

For  that  alone  will  follow  thee  to  yonder  world.” 

And  again  he  says ; 

“No  need  of  poison  if  a miser  you  would  kill; 

A cheaper  and  a surer  method  you  can  find. 

Just  ask  him  for  some  pence  to  give  the  poor; 

And,  shocked  and  troubled,  down  he  falls  and  dies.” 

Gratitude  and  ingratitude  Vemana  thus  sets  forth; 

“Forgetful  of  all  vile  affections  let  us  be, 

Forgetfnl  of  each  sharp,  contentious  word. 

Forgetful  of  the  faults  of  those  we  daily  meet. 

But  never  let  us  once  forget  the  good  that's  done  to  us. 

The  dog  to  which  we  do  a kindness  looks  with  love, 

Nor  soon  forgets  the  hand  that  helped  it  in  its  need. 

How  base  the  man  that  shows  not  love,  but  slights 
The  favors  he’s  received  from  other  men  in  his  distress.” 

The  best  revenge  Vemana  thus  depicts ; 

“Though  one  that  be  thy  foe,  andVorthy  be  of  death, 

Fall  in  thy  power,  ’tis  well  thou  kill  him  not. 

Just  load  him  down  with  benefits  and  bid  him  go, 

’Tis  bitterer  than  death  to  him,  and  better  far  for  thee  ” 

An  old  poet  in  the  Kanarese  language  sings  us  a song 
which  would  seem  as  though  it  must  have  come  from  the 
Bible,  did  we  not  know  it  was  sung  long  before  Christ 
ianity  was  introduced  into  India.  It  must,  however,  be 
the  re-echo  of  the  “Divine  Oracles,”  that  came  down  by 
tradition  through  the  ages  from  the  time  of  Noah.  In  it 
we  see  almost  the  shadow  of  the  Decalogue:  I quote  the 


9 


BKAl'TIKS  AND  DKFCTS  OF  HINDUISM. 

translation  of  Grover  in  his  “Folk-Songs  of  Southern 
India;” 

“Oh,  wouldst  thou  know  in  what  consists. 

The  purity  which  keeps  the  soul? 

Behold  the  things  the  good  resists: 

The  works  that  make  the  wounded  whole. 

Thy  parents  honor  and  obey: 

Release  the  prisoner  from  his  chain; 

In  Heaven's  road  forever  stay. 

And  think  on  Vishnu's  wondrous  reign. 

The  common  woman  hate  and  scorn : 

At  neighbor's  head  no  hard  word  send; 

With  honesty  thy  life  adorn; 

Desire  the  things  which  please  thy  friend. 

Examine  oft  thy  inner  self; 

Deal  justly  in  the  market  seat; 

Proclaim  the  truth  at  loss  of  pelf. 

And  let  true  wisdom  guide  thy  feet  '* 

God’s  perfections  and  man's  depravity;  man’s  aliena- 
tion from  God,  and  the  joy  of  being  lifted  up  again  into 
harmony  with  God,  are  thus  expressed  by  a Tamil  Poet, 
Sivavakyar,  who  lived  and  wrote  near  Madura  in  southern 
India,  many  centuries  ago.  1 quote  the  translation  of 
Grover : 

“Our  God  and  ocean  is.  Infinity; 

No  eye  can  see  the  end:  He  has  no  bound 
He  who  would  see  and  know  him  must  repress 
The  waves  of  his  own  heait,  must  be  at  peace 
His  sole  desire  is  God:  His  every  sense 
Must  turn  to  that  great  O/ie  and  clasp  but  him. 

There  is  no  real  but  He.  The  one  that  fills 
All  space:  He  dwelleth  everywhere:  The  Sun, 

That  sends  its  light  through  ah  the  lower  world. 

Prevades  much  less  than  he.  Yet  men  deny 
And  will  not  know-  their  God.  They  love  to  lie 
In  mire  of  sin.  But  I have  learned  of  him. 

And  find  no  single  thing  in  all  the  world 
To  show-  how  great  his  glory.  Words  must  fail 
To  tell  the  joy.  the  bliss,  I have  in  him; 

Yet.  when  I try,  no  man  believes  my  speech. 

There  is  but  one  in  all  the  world:  none  else. 

That  one  is  God:  the  Lord  of  all  that  is; 

He  never  had  beginning,  never  hath  an  end. 

Oh  God ! I once  knew  naught  of  what  thou  art. 


10 


THE  INDIA  GLOW  WORM’S  LIGHT. 


And  wandered  far  astray.  But  when  thy  light 
Pierced  through  my  dark,  1 woke  to  know  my  God. 

Oh  Lord:  I long  for  thee  alone:  I long 
For  none  but  Thee  to  dwell  within  my  soul." 

It  is  thus  evident  that  there  has  not  been  lacking  in 
these  various  Scriptures  and  Poets  measurably  true  char- 
acterizations of  God : nor  a consciousness  of  personal  sin ; 
its  power ; its  consequences ; nor  definite  and  distinct  ex- 
hortations, to  purity  and  holiness  of  life.  And  yet  the 
people  of  those  lands  have,  as  they  freely  admit,  been  sad- 
ly degenerating  from  the  high  moral  standard  of  their 
forefathers,  and  sinking  more  and  more  into  immorality, 
and  impurity  of  life. 

And  why?  Why  is  it  that  they  do  not  attain  to  the 
end  to  the  which  they  are  thus  eloquently  urged  to  aim? 

It  is  because  they  know  of  no  help  and  seek  no  help 
outside  of  themseloes.  They  have  no  Daysman,  no  divine 
burden-bearer,  no  sympathizing  High  Priest,  no  God-man 
reaching  down  to  help  them  up. 

These  delicious  glimmerings  of  light  we  do  find  by 
patient  search  in  the  Religions  of  the  Orient,  and  in  the 
existence  of  such  we  missionaries,  who  have  to  combat 
those  systems,  continually  rejoice.  We  gladly  use  those 
flashes  of  light  in  bringing  home  the  truth  to  the  people, 
as  did  Paul  at  Athens,  where  he  enforced  his  argument  by 
saying  “As  certain  also  of  your  own  poets  have  said;”  but 
we  sadly  recognize  how  utterly  inadequate  is  that  light  to 
lead  sinful  man  to  peace  with  God. 

In  a dark  night  in  India,  when  some  of  us  missionaries 
on  a journey  had  reached  our  camp,  but  our  lamps  had 
not  yet  come,  I spied  a brilliant  glow-worm  crawling  in 
the  grass  at  my  feet.  Lifting  him  gently  up,  I made  him 
crawl  slowly  down  the  page  of  my  pocket  Testament,  and, 
by  the  aid  of  his  tiny  but  grateful  light.  I was  able  to  read 
a chapter  of  the  Divine  word  ere  we  kneeled  to  commend 
ourselves  for  the  night  to  the  Shepherd  of  Israel.  But 
who  would  use  the  glow-worm's  feeble  glimmer  when  he 
could  have  the  glorious  light  of  the  orb  of  day? 

Then  too,  the  people  of  those  lands  little  know,  and  less 
appreciate,  even  the  light  that  their  own  Scriptures  do 


THK  CHASM  Bit  I DOK  1> 


11 


A Brahman.  at  the  close  of  a lecture  in  Madras  in  which 
1 had  made  use  of  some  of  the  above  q notations,  and  many 
more  like  them,  came  to  me  and  said,  “Sir.  whence  did  you 
cull  all  these  beautiful  utterances'?  1 never  knew  that  our 
Vedas  andour  poets  contained  such  gems  " He  knew  not 
the  weeks  of  patient  toil  required  in  searching  through 
bushels  of  rubbish  to  find  those  few  pearls.  And  yet  they 
are  there  for  those  who  seek  them. 

Yes,  the  religions  of  the  Orient,  many  of  them,  do  dis- 
tinctly point  to  the  gulf  that  exists  between  sinful  man 
and  sinless  God;  the  gulf  that  cannot  be  crossed  until  man 
is  in  some  way  freed  from  sin.  They  bring  the  longing  soul 
of  man  up  to  the  brink  of  the  yawning  chasm;  they  point 
to  the  delectable  mountains  on  the  other  side:  to  the  God 
of  Holiness  there  regnant ; they  leave  the  sinner  standing 
there,  yearning  to  cross,  but  unable  to  bridge  the  chasm. 

Buddha  whispers  “Right  belief;  right  judgment;  right 
utterance;  right  motives;  right  occupation:  right  obedi- 
ence; right  memory ; right  meditation:  these  are  the  eight 
infallible  steps.''  But  they  bridge  not  the  chasm. 

Brahmanism  whispers  “Religious  rites:  ceremonial  bath- 
ings; prescribed  penances; continued  austerities:  meritori- 
ous works.”  And  yet  the  soul  oppressed  with  guilt  stands 
shivering  on  the  brink,  knowing  that  these  can  never  lift 
him  over. 

“Come  unto  me,  all  ye  that  labor  and  are  heavy  laden, 
anil  I will  give  you  rest,”  whispers  Jesus:  “For  God  so 

loved  the  world  that  He  gave  His  only  begotten  Son,  that 
whosoever  believeth  in  Him  should  not  perish  but  have 
everlasting  life.” 

The  chasm  is  bridged.  The  God-man  has  spanned  its 
else  impassable  depths:  yon  heights  of  glory  are  now  acces- 
sible to  the  feet  of  every  believer;  eternal  companionship 
with  Holy  God.  the  loving  Father,  can  now  be  attained: 
for  Christ  our  High  Priest,  Jesus  our  Elder  Brother  awaits 
us  there,  and  introduces  us  as  His  brethren. 

Yes.  Jesus. the  Lamb  of  God  that  taketh  away  the  sins  of 
the  world;  Jesus  the  Daysman  betwixt  us  and  God,  who 
himself  suffered  being  tempted,  and  so  is  able  to  succor  them 


12 


THOUGHTFUL  HINDUS. 


that  are  tempted;  Jesus  the  Christ,  reaching  down  to 
help  us  sinful  men;  this  is  the  crowning  glory  of  Christi- 
anity; it  is  this  that  differentiates  it  from  all  the  other  relig- 
ions of  the  world ; it  is  this  that  makes  Christianity  the  grow- 
ing, all  pervading,  all  conquering  power  that  it  is  proving 
itself  to  be;  it  is  this  that  makes  it  completely  satisfy  the 
highest  desires  of  the  soul  of  man. 

From  the  Christian  system  strike  out  Jesus,  the 
atoning  Saviour,  the  sympathizing  High  Priest,  touched 
with  the  feeling  of  our  infirmities,  and  you  blot  the  sun 
out  of  day,  the  moon  out  of  night,  the  stars  out  of  the 
firmament,  you  leave  the  disabled  steamer  floating  in  mid- 
ocean  with  no  motive  power  to  bring  it  to  the  shore. 

Jesus,  the  incarnate  God,  with  his  Divine  finger, 
touches  each  human  soul  that  cries  to  Him;  enkindles  in 
it  a spark  of  His  own  love;  implants  a desire  for  holiness 
not  felt  before;  infuses  strength  to  resist  the  evil,  to  follow 
after  the  good. 

This  is  the  new  birth,  that  came  to  Paul,  and  changed 
his  life,  that  comes  to  all  Christ’s  true  disciples,  and  changes 
their  lives.  It  is  rightly  called  a new  creation;  “Old  things 
are  passed  away;  all  things  are  become  new.” 

This  new  motive-power  in  the  lives  of  the  disciples  of 
Jesus  is  noticed,  and  keenly  noted  by  many  who  have  not 
as  yet  embraced  Him  as  their  personal  Saviour. 

“Sir,”  said  a Brahman  to  me,  the  Chief  Priest  of  a 
temple  near  one  of  my  villages,  the  people  of  which  had 
become  Christians  only  a year  before,  “Sir,  what  is  it  that 
makes  your  Veda  have  such  an  uplifting  power  over  the 
daily  lives  of  those  who  embrace  it.  as  I have  witnessed 
in  the  lives  of  the  people  of  this  village?  Our  Vedas  have 
no  such  power  to  uplift  men;  what  is  the  secret  of  your 
Veda’s  power?” 

Some  years  ago  1 was  out  on  a Gospel  preaching  tour 
in  the  Telugu  country,  in  regions  away  from  our  Christian 
congregations.  1 had  my  travelling  dispensary  with  me. 
There  came  to  my  tent  one  day  an  educated  Hindu 
gentleman,  high  in  office,  in  caste  and  in  social  position. 
He  had  previously  sent,  asking  if  I would  see  him  privately 
and  prescribe  for  him  for  a physical  ailment.  1 found  that 


THK  VKXKRABUi  BRAHMAN  PILGRIM. 


13 

Wiis  a simple  matter,  despatched  *in  a few  words:  he  had 
merely  used  that  as  a cover  to  secure  conversation  with 
me  privately,  Nieodemus  like,  on  religious  matters.  He 
himself  introduced  the  subject.  We  talked  for  some  time 
on  the  character  and  the  claims  of  Jesus  of  Nazareth  to  he 
the  Saviour  of  the  world.  At  length  in  a very  earnest, 
feeling  manner,  he  spoke  substantially  as  follows: 

"Sir.  I am  not  a Christian:  1 am  still  regarded  as  a de- 
vout Hindu:  Hut  in  my  heart  I dare  not  deny  the  claims 
of  the  Bible.  I see  the  power  of  Jesus  Christ  in  the  tires 
of  ]{ is  followers  so  distinctly  that  I cannot  deny  Ilis 
Divinity.  He  must  he  divine,  or  He  could  not  work  such 
a change  in  the  lives  of  those  who  become  His  disciples. 
He  is  not  yet  my  Saviour.  Caste,  wealth,  position,  family, 
all  hold  me  back.  But  even  now  1 never  allow  Him  to  he 
spoken  against  in  my  presence.  1 have  long  been  reading 
the  Bible  in  secret.  The  more  I read  of  Christ  and  ponder 
over  His  life  and  teachings,  and  the  power  to  conquer  sin 
that  comes  from  embracing  His  religion,  the  more  do  1 
feel  that  in  the  end  1 shall  have  to  accept  him  at  any  cost 
as  my  personal  Saviour." 

As  compared  with  this  in  what  a night  of  darkness 
does  Hinduism  leave  even  its  most  earnest  devotees. 

Never  shall  l forget  an  interview  that  1 had  over 
thirty  years  ago,  with  a venerable  Brahman  pilgrim,  an 
earnest  seeker  after  relief  from  the  burden  of  sin. 

It  was  in  February,  1861,  that  two  of  us  missionaries 
were  out  on  a preaching  tour,  in  a part  of  the  Telugu  country 
lying  on  the  edge  of  the  Mysore  Kingdom,  a region  in 
which  the  gospel  of  salvation  through  Jesus  Christ  had,  so 
far,  never  yet  been  proclaimed. 

Our  tent  was  pitched  under  a spreading  banyan  tree. 
We  had  been  there  for  several  days,  and  had  preached  in 
all  the  villages  and  hamlets  within  three  miles  of  our 
camp.  That  morning  Ave  had  left  our  tent  before  sunrise 
and  gone  out  seA-eral  miles  to  preach  in  a cluster  of  vil- 
lages nestled  in  among  the  hills.  In  each  A'illage,  after  the 
oral  proclamation.  Ave  had  offered  Gospels  and  tracts  in 
their  own  tongue,  to  the  people  who  had  listened,  but 
only  a few  would  receive  them,  so  suspicious  were  they,  at 


14 


SIXTY  YEARS’  QUEST  FOR  RELIEF  FROM  SIX. 

that  time,  of  anything  new.  We  returned  to  our  tent 
weary  with  our  morning  work.  The  burden  of  our 
thoughts  was,  “Lord,  who  hath  believed  our  report,  and 
to  whom  is  the  arm  of  the  Lord  revealed?” 

As  we  came  near  we  saw  a venerable,  gray  haired 
Brahman,  engaged  in  his  devotions,  on  a large  stone  plat- 
form around  the  central  trunk  of  an  adjacent  banyan  tree, 
where  there  was  a small  shrine.  Slowly,  with  beads  in 
hand,  he  performed  his  circumambulations,  keeping  his  face 
towards  the  shrine,  reciting  his  mantrams,  his  prayers, 
his  petitions.  Each  time  that  he  came  in  front  of  the 
shrine  he  fell  prostrate  upon  the  ground,  performing  the 
Sashtangam  of  the  Hindus,  and  then,  sliding  one  bead  on 
his  rosary,  he  would  slowly  and  reverently  go  around  the 
tree  again. 

Much  struck  by  his  reverent  demeanor  and  evident 
earnestness,  we  watched  him  through  the  corded  meshes 
of  our  tent  window,  and  when  he  had  finished  his  de- 
votions, and  had  sat  down  to  rest,  we  went  out  and, 
courteously  addressing  him,  asked  him  what  he  sought  by 
these  prayers  and  circumambulations. 

“Oh,  Sirs,”  said  he,  in  a tone  that  struck  us  as  one  of 
intense  earnestness,  “I  am  seeking  to  get  rid  of  the  burden 
of  sin.  All  my  life  I have  been  seeking  it,  but  each  effort 
that  I make  is  as  unsuccessful  as  the  one  before,  and  still 
the  burden  is  here.  My  pilgrimages  and  prayers  and 
penances  for  sixty  years  have  all  been  in  vain.  Alas,  I 
know  not  how  my  desire  can  be  accomplished.” 

Then,  in  answer  to  our  inquiries,  he  gave  us  the  story 
of  his  life.  He  told  us  how,  in  early  life,  he  had  been 
sorely  troubled  by  the  thought  of  his  unexpiated  sins; 
that  his  parents  had  both  died  when  he  was  seventeen 
years  of  age,  leaving  him,  an  only  child,  sole  heir  of  their 
wealth;  that  the  priests,  whom  he  consulted,  told  him 
that  if  he  would  give  all  his  property  to  endow  a temple 
the  burden  of  sin  would  be  removed. 

He  gave  his  property,  all  of  it.  He  endowed  a temple. 
But  the  burden  of  sin  was  no  lighter.  His  mind  was  not 
at  peace.  Obedient  to  further  advice  from  the  priests, 
his  counsellors,  he  made  the  pilgrimage  on  foot  all  the 


THE  BURDEN  BEARER  FOUND. 


15 


long  way  to  Benares,  the  holy  city.  He  spent  two  years 
in  the  precincts  of  the  temples  in  worship.  He  spent  two 
years  in  bathing  in  the  holy  Ganges.  “But,”  said  he, 
“The  Ganges  water  washed  the  foulness  from  my  skin, 
not  the  foulness  from  my  soul,  and  still  the  old  burden 
was  there  uneased.”  He  told  us  how  he  had  gone  thence, 
on  foot,  all  the  way  to  Rameshwaram,  begging  his  food, 
all  the  two  thousand  miles,  for  he  had  given  all  his  money 
to  the  temple;  and  thence  again  to  Srirangam,  and  thence 
to  other  holy  places.  He  told  us  how  he  had  spent  his 
whole  life  in  these  pilgrimages,  and  in  penances,  and  in 
desert  wanderings,  apart  from  his  kind,  living  on  roots 
and  nuts  and  jungle  fruits,  remaining  for  years  at  a time 
in  the  forest  jungles,  in  the  vain  search  for  relief  from  the 
burden'of  sin. 

“And  now.  Sirs,”  said  he”  “my  life  is  almost  gone;  my 
hair  is  thin  and  white ; my  eyes  are  dim;  my  teeth  are 
gone;  my  cheeks  are  sunken;  my  body  is  wasted;  I am  an 
old,  old  man ; and  yet,  Sirs,  the  burden  of  sin  is  just  as 
heavy  as  when,  a young  man.  I started  in  pursuit  of  de- 
liverance. O,  Sirs,  does  your  Veda  tell  how  I can  get  rid 
of  this  burden  of  sin  and  be  at  peace?  Our  Vedas  have  not 
shown  me  how.  ” 

How  gladly  did  we  tell  him  of  our  gracious  “Burden- 
bearer”  and  of  His  loving  call,  “Come  unto  me  all  ye  that 
labor  and  are  heavy  laden  and  I will  give  you  rest.”  How 
eagerly  did  he  listen,  as  we  told  him  of  Jesus  Christ,  the 
God-man,  the  Saviour  of  the  world,  and  told  him  what  he 
had  done  for  our  salvation.  How  gladly  did  he  pore  over 
the  Gospels  we  gave  him,  and  what  earnest  questions  did 
he  ask,  during  the  day,  as  to  points  in  their  teachings 
which  he  did  not  quite  understand.  During  that  night  he 
left  and  went  upon  his  way,  taking  the  Gospels  with  him, 
and  we  never  again  saw  him. 

Though  so  many  years  have  intervened,  his  earnest 
reverent  countenance  remains  photographed  on  my  mem- 
ory, and  I shall  look  for  him  up  there  among  the  re- 
deemed. for  I believe  he  was  in  earnest  in  seeking  de- 
liverance from  the  burden  of  sin,  in  vain,  indeed,  as  he  said, 


16 


CHRIST  “THE  LORD  OF  RIFE." 

through  Hinduism:  I trust  not  in  vain  through  the  Gos- 
pel of  Jesus  Christ. 

Yes,  the  great  religions  all  agree  in  the  main  as  to 
man’s  having  fallen  into  the  pit  of  sin.  But  all,  except 
Christianity,  leave  man  in  the  pit.  in  vain  struggling  to 
help  himself  out. 

Christianity  alone  pictures  the  Lord  of  Life,  clothed  in 
human  form,  coming  by  and  looking  down  into  that  pit 
with  eyes  of  compassion,  and  bending  over  and  reaching  a 
hand  far  down  for  each  repentant  sinner  to  clasp  and  be 
drawn  out,  that  his  feet  may  be  fixed  on  heavenly  ground. 

Nay  more,  it  is  not  sufficient  that  there  should  be 
simply  an  almighty  being  coming  to  the  rescue.  But.  to 
reach  our  needs,  it  must  be  one  endowed  with  our  natures  ; 
suffering  with  us.  It  must  be  one  “who  can  have  coin, 
passion  on  the  ignorant  and  on  them  that  are  out  of  the 
way  for  that  He  himself  also  (in  the  days  of  His  flesh)  was 
compassed  with  infirmity.  " 

And  such  is  this  our  Jesus,  for  “being  made  perfect 
He  beceme  the  author  of  eternal  salvation  unto  all  them 
that  obey  Him.” 

Yes,  the  magnetic  love  of  Jesus  Christ  does  make  an 
impact  on  that  soul  that  cries  to  Him.  That  impact  im- 
parts power  to  spring  out  of  Satan's  thraldom  into  God's 
liberty.  It  makes  us  sons  of  God.  It  seals  us  for  the 
Kingdom  of  Heaven. 

Comrades,  in  this  truth  lies  our  power:  not  in  the  fierce 
denunciation  of  the  errors  of  those  systems  which  we  are 
seeking  to  supplant,  but,  acknowledging  whatever  of 
truth  they  do  contain,  and  using  it  as  a help,  our  power 
lies  in  presenting  in  the  most  vivid  light  this  higher  truth, 
higher  than  they  ever  conceived  of,  even  in  their  most 
rapturous  dreams,  Jesus  the  divine,  the  sympathizing,  the 
all  sufficient  help  giver,  and  burden  bearer  come  to  our  aid. 

Yes  in  this  truth  lies  our  power,  our  power  for  work  in 
the  home  land,  our  power  for  work  at  the  ends  of  the  earth. 
How  it  challenges  us  to  obedience,  how  in  energizes  us 
for  the  conflict  in  the  carrying  out  of  that  Saviour's  ascend- 
ing behest,  “Uo.  Evangelize  all  the  nations." 

The  key  is  furnished  us ; the  incentive,  the  constraining 
love  of  Christ,  is  limitless,  the  leverage  is  adequate.  Come 
on,  Immanuel  s followers  ! Let  us  lift  the  world  for  Christ, 
through  Christ,  to  Christ. 


